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THE
MAGIC
MOUNTAIN
Thomas
Mann 1875 1955
Page
496
"There
is both rhyme and reason in what I say, I have made a dream poem
of humanity. I will cling to it. I will be good. I will let death
have no mastery over my thoughts. For therein lies goodness and
love of humankind, and in nothing else.”
Page
496 / 497
"Love
stands opposed to death. It is love, not reason, that is stronger
than death . Only love, not reason, gives sweet thoughts. And
from love and sweetness alone can form come: form and civilization,
friendly and enlightened , beautiful human intercourse-always
in silent recognition of the blood - sacrifice. Ah, yes, it is
it is well and truly dreamed. I have taken stock I will keep faith
with death in my heart, yet well remember that faith with death
and the dead is evil, is hostile to mankind, so soon as we give
it power over thought and action.For
the sake of goodness and
love, man shall let
death have no sovereignty over his thoughts. - And with this
- I awake. For I have dreamed it out to the end , I have come
to my goal."
After a short meeting with their good and trusted friend
Thomas. Alizzed and the scribe
thanked him most genuinely for the benefit of his wisdom,
in the matter of their quest. said their good byes, wished
the other well, a not unusual seven times, and of course,
promised, not to leave it quite so
long in the future.
THE
BULL OF MINOS
Leonard Cottrell
THE
QUEST CONTINUES
Page
90
" Out in the dark blue sea there lies a land called
Crete a rich and lovely land washed by the waves on every
side, densely peopled and boasting ninety
cities..
One
of the ninety towns
is a great city called Knossos, and there, for nine
years , King Minos ruled and en-joyed the friendship of almighty Zeus.”
SECRET CHAMBERS
Robert Bauval
1
999
The Prophecy of Monte Libyco
THE CORPUS HERMETICUM
Page 17
"Although we have reserved a full chapter for the Hermetic
writings and their influence on modern esoteric thinking, a brief
treatment on the problems they have raised is, I think, necessary
at this stage.
There is much debate amongst academics on the actual origins and
age of the Hermetic writings and thus, by extension, the Hermetic
prophecy related to Giza or Monte Libyco. Most scholars agree
that the Hermetic texts (also known as the Corpus Hermeticum or
Hermetica, for short) were finally written down in their present
form by unknown 'Hellenised' Egyptians or, as the case may be,
'Egyptianised' Hellens (Greeks) in the ancient city of Alexandria
sometime between the last century BC and the second century AD.
There are two groups of texts, one known as the 'philosophical'
texts and the other known as the 'technical' or 'alchemical' texts.l?
It is the 'philosophical' texts which concern us most in our investigation.
Most were written in Greek but some, probably older texts, are
in the ancient Egyptian Coptic language. These were found in 1945
at Nag Hammadi in Upper Egypt.IS
The Hermetica contains some twenty-one books; there are
eighteen so-called Libelli that form part of the main corpus,
as well as three so-called Latin Asclepius. There is also a collection
of short 'excerpts' and 'fragments' which are generally considered
part of the Hermetica.19 It is not clear how many authors
contributed to the Hermetica, as all the books are ascribed
to Hermes Trismegistus (Hermes the Thrice Great). Hermes, as we
have seen, was equated by the Greeks with the Egyptian wisdom
god Thoth (Tehuti in Egyptian). It is important to realise, however,
that in the Hellenistic world (and later in Renaissance Europe),
Hermes Trismegistus was not quite the same figure as his Egyptian
prototype, whom we shall discuss in greater detail shortly. Hermes
Trismegistus, in actual fact, is an Egyptian Hermes, a
syncretism or coalition, as it were, between Thoth and the Greek
Hermes but also with a pedigree not unlike the biblical Enoch
or the Arabian Idris, a legendary figure recording the wisdom
and knowledge of the pre-Flood era and preserving it for the benefit
and future of mankind. As for his epithet 'The Thrice Great',
it probably does come, however, from the ancient Egyptians who,
as early as the third century BC, often referred to Thoth as 'Great-Great',
'Very Great' or 'Thrice Great,.20 The motive for attributing their
works to this semi-divine, mythical character, according to the
scholar Walter Scott, 'must have been similar to that which made
a Jew write a Book of Daniel, or a Book of Enoch, instead of a
book of his own,21 In those times there was a tendency, says Scott,
'to lean on the / Page 18 / support
of authority and tradition'; the god Thoth of the Egyptians had,
for thousands of years before, been attributed divine knowledge
and wisdom from the gods which he then imparted to humans in his
famous 'Books'. According to ancient Egyptian tradition, there
were some forty- two books belonging to Thoth. In his study of
the Egyptian gods, Egyptologist George Hart provides a series
of titles for Thoth that defines the paramount role of this god
as the protector of 'Truth' and as the emissary of the sacred
wisdom of the gods.22 These titles or epithets are 'mightiest
of the gods'; 'lord of the sacred words'; 'Thoth the Great, the
Great, the Great', i.e. Hermes- Thoth the Thrice Great. Thoth,
writes Hart, as the 'lord of the sacred words',
gave to the
Egyptians the knowledge of how to write by picture symbols, hence
hieroglyphs could always possess a magical force. Scribes regarded
themselves as 'followers of Thoth'. Thoth represented to the Egyptians
the embodiment of all / Page 19 / scientific and
literary attainments, being in command of all 'the sacred books
in the House of Life'. The 'House of Life' (Per Ankh) was a revered
resource centre accessible only to scribes, containing a wealth
of knowledge. . . all under the protection of Thoth . . .23
This 'knowledge'
and 'wisdom', Hart says, was deemed too secret for profane eyes,
and was only accessible to a few initiates. Indeed, a knowledge
that was so powerful was harboured in the sanctuary-library or
House of Life of Thoth and, according to one ancient papyrus dated
to the Pyramid Age, it was 'not even possessed by the pharaoh
himself' .24 Lucie Lamie, the daughter of the famous Egyptologist
and symbolist R. A. Schwaller de Lubicz, gave a vivid description
of this mysterious 'House of Life' allocated to Thoth and his
wisdom-books:
Is the 'House of the Seat of Life' mentioned on one of the vases
of the First Dynasty Serpent King, the prototype of the 'House
of Life', the 'University' of the late dynastic period? It was
in the 'House of Life' that the young scribes learned the meaning
of the hieroglyphs, mathematics, geometry, astronomy,
medicine and all that concerned the ritual and maintenance of
the temples - in short everything necessary for life on earth
and in the other world. The stone vases of the first two dynasties,
heaped in the galleries under the stepped pyramid of Zoser, along
with ivory tablets and clay seals, reveal an elaborate system
of administration. Writing was by this time completely constituted.
This implies a long previous development; yet this development,
as well as the origins of the written language, remains mysterious.25
Author and historian Peter Tompkins offers some tantalising glimpses
on what the 'mysterious' quality of the hieroglyphs might be in
the foreword he wrote to John Anthony West's book Serpent in
the Sky:
(Schwaller) de Lubicz was well versed in Hermetic wisdom.
. . [and] soon found the same wisdom built into the glyphs, statues
and temples of Egypt. By interpreting the ancient Egyptian Hieroglyphs
as symbolic carriers or a Hermetic message, de Lubicz discovered
in Egypt the earliest known source of Sacred Science which forms
the basis of what has become known as the Perennial Philosophy,
fragments of which have been kept alive among Gnostics, Sufis,
Cabalists, Rosicrucians, and Masons, but primarily by a series
of enlightened and clairvoyant masters!6
It is very clear, therefore, that by attributing the Hermetic
writings to Hermes the Thrice Great, i.e. Thoth, the ancient writers
- or more likely the compilers - of these texts grafted upon them
the highest possible pedigree: that of being directly linked to
the divine and supreme wisdom / Page 20 / and 'Word' of God. Now
for a long time the Hermetic writings were lost to history. From
about the fourth century AD till the late fifteenth century AD
little was heard of them in Western Europe, and they were assumed
lost for ever .27 However in 1460, by one of
those propitious and strange synchronicities of history, an
almost intact copy of the full Hermetica was found and delivered
to Cosimo di Medici, the Doge of Florence and 'Father of the Italian
Renaissance'.28 The first of the Libelli, known under the mysterious
title of Poimandres, was soon translated by Cosimo's protege,
the scholar and linguist Marsilio Ficino. So powerful was the
effect of the Hermetica on the scholars of that epoch that many
modern students of the Renaissance, notably the late Dame Frances
Yates of the Warburg Institute, became convinced that these texts,
with the philosophy and 'magic' that they extolled, gave a new
impetus to the Renaissance whose reverberations were still strongly
felt in the Enlightenment of the seventeenth century,29
Page 21
By
the late fifteenth century Hermes Trismegistus's popularity as
a teacher of divine wisdom30 was, among the intellectuals,
the merchants, the bankers and even the clergy, beginning to rival
that of Jesus. Indeed, were it not for fear of persecution by
the Papal Inquisition, some scholars have conjectured that the
Hermetica's fame would have surpassed that of the New Testament..31
The authority and driving force that buttressed the Hermetica
was that divine revelations, akin to those received by Moses
on Mount Sinai, had been handed to Ht:rmes Trismegistus. Cyril
of Alexandria quotes a fine example to illustrate this approach
from a Hermetic text that he says was written in Athens. In it
the author presents 'our Hermes as seen through the eyes of an
Egyptian priest'. In this tract the anonymous Athenian Hermetist
depicts Hermes in the same unmistakably Egyptian terms as those
in which Artapanus had
envisaged Moses (Cyril of Alexandria - Contra Julianum i548ac).
So
convinced were the Renaissance scholars of this that some went
as far as to petition the Pope that the Hermetica should be canonised
and be made part of the Christian teachings of the Church. One
such erudite scholar was Francyois Foix de Candalle, better known
as Flussas. .In 1574 he published a Latin version of the Poimandres
and dedicated it to the Holy Roman Emperor Maximilian II.
In his dedication Flussas wrote that 'Hermes Trismegistus attained
to a knowledge of divine things surpassing that which was revealed
to the Hebrew Prophets, and equalling that of the Apostles and
Evangelists'32:
What more is made known to us by those who were instructed by
our Saviour Himself? And yet this man (Hermes) was anterior in
time, not only to the disciples of our Lord, but also to all the
prophets and teachers of our Law and, as the ancients say, to
Moses himself.33
Another who risked the papal dungeons for his outward support
of the Hermetica was the Italian scholar Francesco Patrizi, who
published the Libelli of the Corpus Hermetica with a preface addressed
to Pope Gregory XIV. After extolling the virtues of the Hermetica
and the supreme wisdom and 'philosophy' of Hermes Trismegistus,
Patrizi then makes this extraordinary request to the Pope:
I would have you, then, Holy Father, and all future Popes, give
order that some of the books which I have named (prominent among
these was the Hennetica) shall be continually taught everywhere,
as I have taught them for the last fourteen years at Ferrara.
. .34
Listen to that inner ME all 9
R singing the same song.
THE BRINGING BACK OF THE
I
I ISISIS 9 9 ISISIS I
SECRET CHAMBERS
Robert Bauval
1
999
Page82
THE EYE
AND THE IRON THRONE OF OSIRIS
"There
is a great deal of debate and confusion concerning the etymology
of the name Osiris and the mysterious symbols attached to it.
It may , surprise the reader to learn that the name is not Egyptian
but Greek. The true and original name of the god in its most ancient
form was As-Ar or Ausar, composed by two hieroglyphic signs of
the 'throne' and the 'eye'.
Page 83
It is only
much later, around 500 BC or so, that the Greeks gave it its classical
pronounciation. The 'throne' almost certainly symbolises the 'throne
of Osiris' or, more generally, the 'throne of divine kingship'
-and in its other-worldly connotation, it may also stand for the
'throne of Osiris in the Duat'. Such a conclusion conforms with
the role and function of Osiris as 'Lord of the Duat' and, at
any rate, is confirmed by the many depictions in funerary art
showing Osiris sitting on a throne in the so-called 'Judgement
scene' where the god dispatches his verdict on the souls of the
dead. There is an interesting variation of this depiction, however,
in which Osiris is seen sitting on his throne placed on the summit
of a pyramid or mound (see Fig. 13).107 Concerning
this last, Rundle Clark had this to say:
In this version (depiction) the central
object is a I!lound which is approached by steps. Inside is either
the recumbent figure of Osiris or a figure which represents
him illumined by the night sun during its underworld journey.
The stepped hill is, of course, the Primeval Mound, but this time
it is given directions. The goddesses of North and South, and
sometimes signs for East and West, decorate the outside of the
steps. . . .Above the mound Osiris sits enthroned, protected sometimes
by a goddess, and approached by Horus and Thoth and a peculiar
being carrying two stiff serpents arranged in an X. The first
god (Horus) to approach Osiris presents him with the Horus Eye
- the old motif of the recovery of Osiris which is as old as the
Pyramid Texts. .. The figure with the crossed serpents is probably
the Divine Word. . .108
One of the most potent symbols of ancient Egypt
is the Udjet sign, which is depicted by an 'eye'.
So ingrained was this symbol that it has survived to this day,
generally used as a talisman to ward off evil and danger .109
Although the term Udjet is of the feminine gender, the
'eye' is that of a falcon and is clearly associated with
primitive falcon gods such as Horus and Sokar110
In his detailed study of the Udjet symbol, R.T. Rundle
Clark shows that the 'eye' was also associated with the
sun and the moon that represented the two eyes of the cosmic
falcon. 111 Since one of these 'eyes', the moon, wanes
and waxes in a cycle of one month, the ancients used numerical
fractions of the value one to design the Udjet symbol; the act
of 'putting together' the Udjet-eye symbolised the
return of the full moon which, according to Clark, signalled the
idea 'that all is well' and that 'Maat', the cosmic order,
is undisturbedl12:
I am seeking the Eye of
Horus, that I might bring it back and count it.
. . I am Thoth who brings back Maat
. . . I am he who returns the Udjet Eye, I am
he
who abolishes its dimness, when its brightness was damaged. .
. in the House of the Moon. . . 113
"I
am seeking the Eye of Horus, that I might
bring it back and count it."
THAT
I
ISISIS
9
Page 84
"Egyptian literature is full of references
to the 'bringing back of the Eye'. This strange
motif, for example, is repeated no less than four
hundred times in the spells and incantations of the Pyramid
Texts and many scores more throughout the whole corpusof these
ancient texts. The thematic myth associated with the 'eye
of Horus' revolves around an epic battle that supposedly took
place between Horus and his uncle Seth, with these two deities
quarrelling over the throne of Osiris. After a raging fight that
went on for several years, Horus lost his left eye
and Seth lost his testicles.114 The battle finally ends when Thoth
intervenes and persuades the contenders to put their case
for arbitration before the council of the gods, known sometimes
as The Great Ennead115 The outcome is in favour of Horus, who
is crowned as the first legitimate divine king of the Osirian
Kingdom. As soon as his coronation is over, Horus journeys into
the realm of the Underworld-Duat in search of the 'body' of his
father, Osiris. He then presents to the listless body of
Osiris the 'Eye', whence Osiris is immediately revived:
O Osiris the king, I bring
to you the Eye of Horus . . .O Osiris
the king, Horus has put his Eye on
your brow in its name of Great-of-Magic . . . Live, O
my father Osiris the king,
for I set for you the Eye of Horus
on you116
O Horus who is (also)
this Osiris the king, take the uninjured Eye
of Horus. O Horus who is this Osiris the
king, I paint it on your face for you, for
Horus painted his uninjured Eye. O king,
I attach your eyes to your face for you
intact, so that you may see with them. . .117
O my father the king, the doors of
the sky are opened for you. . . stand up and see
this, stand up and hear this which your
son Horus has done for you: he smites
him (Seth) who smote you. . .118. . . may
you remove yourself to the sky upon your
iron throne... 119
Stand up for me, O my Father; stand
up for me, O Osiris the king, for I am
indeed your son, I am Horus. . . I
have installed you, of my father Osiris the
king, upon the throne, , .120"
TABLE OF LETTER I, EYES, ME, EYE, YOU, YOUR,
Page 86
"This
word is formed by three signs, an 'eye-shaped' symbol,
an 'owl' and a 'standard or post', all forming the phonetic word
'M(e)r'. Edwards showed that the determinative for the
word 'r', which means 'to ascend', is, in fact, the sign
to denote a stepped pyramid or Primeval Mound.124 He
then pointed out that the 'm' sign, which means 'place', has led
him to conclude that the word 'Mer', therefore, could mean
'the place of Ascension'."
MER
TRANSPOSED VIA THE MAGIKALALPHABET
M = 13 1+3 = 4
E = 5
R = 18 1+8 = 9
First transposition. Total 13+5+18 = 36
and 3+6 establishes a numerical root value for the word MER
of 9
Second transposition. Total 4+5+9 = 18
and 1+8 = 9
THINK THE 99 NAMES OF GOD
I = ME, R. AND MER = 9 AND 9 = ME AND
ME = I AND I = 9 AND 9 IS THE I
OF
THAT I THAT
ISISIS
THINK ME THINK
MASS ENERGY
THE PRIMEVAL MOUND KNOWN AS THE
OMPHALOS
Page 88
"In these passages from the Pyramid Texts we
are thus provided with a potent link between the 'Eye'
and 'Throne' symbols, both now merging with the
resurrection or reawakening of Osiris in his tomb. Let
us hold this strange imagery in our mind while we return to
the depictions in Fig. 10 (fig omitted) showing the
Primeval Mound and the House of Sokar. In this depic-tion
it is obvious that the throne is intended to represent
the 'Benben' symbol, for it was the latter that
was deposited by the Bennu-Phoenix on the summit
of the original Primeval Mound whe)'1 the new age was / Page 85
/announced.
And this imagery, of course, takes us to the monumental pyramids
themselves, for as we have noted for many researchers including
Dr I.E.S. Edwards the stepped pyramids of the third Dynasty were
almost certainly representative of the Primeval Mound.121
Indeed, the hieroglyphic sign of a stepped pyramid was often
used to denote the Primeval Mound.122 It
is also known that the true, smooth-faced pyramids of the
Fourth Dynasty, which include the Giza group, incor-porated within
their structural core a stepped pyramid, a fact that is very suggestive
that they, too, were to be regarded as symbolic of the Primeval
Mound.123 In Fig. 13 (figure omitted) showing
the Primeval Mound on which Osiris is seated on the throne, the
Mound itself is fixed along the four astronomical directions,
again a strong clue that it is meant to represent a classical
pyramid monument whose four sides were always aligned towards
the four astronomical (or cardinal) directions. This notion is
/ Page 86 / further strengthened by the analysis made by Dr Edwards
for the word 'Mr', which stood for 'pyramid'. This word
is formed by three signs, an 'eye-shaped' symbol, an 'owl'
and a 'standard or post', all forming the phonetic word 'M(e)r'.
Edwards showed that the determinative for the word 'r',
which means 'to ascend', is, in fact, the sign to denote a stepped
pyramid or Primeval Mound.124 He then pointed out that
the 'm' sign, which means 'place', has led him to conclude that
the word 'Mer', therefore, could mean 'the place of Ascension'.125
THINK
99 NAMES OF GOD THAT GOD OF NAMES 99
I = ME + R. AND M+E+R = 9 AND 9 = ME
AND ME = I AND I = 9 AND 9 IS THE I
THINK
MOTHER
The good brother Robert continues his story.
"Now
it is unquestioned that the only physical objects that could literally
be said to have 'ascended' to the summit of monumental pyramids
were, of course, the Benben pyramidions, the symbols of
the astral 'soul' of the transfigured Osiris-king. Thus in Fig.
13 we have the symbols of Osiris (or his 'soul'), the 'eye'
and the 'throne', all meeting together at the summit of the Primeval
Mound or pyramid - which should now make it clear to us that,
on the one hand, the symbol of a Benben Stone with the Eye,
especially when placed on the top of the 'Primeval Mound' or Pyramid,
is fully interchangeable with, on the other hand, the symbol of
'the throne with the eye' - the latter forming the name of Osiris.
Algebraically then, Benben with Eye = Throne with
Eye = Osiris.
The reader is now asked to recall how, in the Pyramid Texts, the
original Benben Stone was said to be made of iron ('star'
matter, i.e. meteoritic iron). It is, therefore, very significant
to note that in the Pyramid Texts the 'throne' of Osiris is frequently
said to be made of 'iron', the same cosmic stuff from which the
'bones' of the astral souls were also made:
I [the Osiris-king] ascend to the sky. . . I sit on this
iron throne of mine. . .126
May you [the Osiris-king] remove yourself to the sky upon your
iron throne. . .127
You will ascend to the sky. . .
you being seated upon your iron throne. . . you have traversed
the Winding Waterway in the north of the sky as a star. . . the
Duat has grasped your hand at the
place where Orion is . . . (the celestial 'Giza '?)128
Now here is the consequence of all this:
the idea of the returning phoenix coming to 'the place where Orion
is' (i.e. the celestial Gizal29) in order to announce a new messianic
age is symbolised by the act of placing a capstone on top of a
monumental pyramid. An idea, of course, that is also applicable
to the return of a messianic figure at the opening of a new age
which, in Christian lore, suggests similarities with the 'Second
Coming' of Christ. Page 87 / Fig. J S. Pyramid texts. Note
'throne and eye' name of Osiris compounded
with the name of the pharaoh Unas (in the cartouche).
The reader will notice, however, that in
Fig. 13 there is within the Pyramid/Mound itself another figure,
that of a hawk-headed mummified man lying on its back. Rundle
Clark described this mysterious entity as the 'recumbent figure
of Osiris or a symbol which represents him'. But what symbol could
that be? A clue is given by Wallis Budge in his description of
the combined god Osiris-Sokar 'in which he appears as a hawk-headed
mummy'.130 There is, too, an almost identical recumbent hawk-headed
figure depicted on the wall of the temple of Denderah in Upper
Egypt which is also referred to as Sokar-Osiris of Busiris131
(see Fig. 8) . Here we see Sokar-Osiris lying on a catafalque
or bed the base of which is shaped like the Aker lion; on one
side of the bed stands the goddess Isis, and on the other side
Nephtys.132 It is clear that by equating this imagery to the statement
made in the Shabaka Stone quoted on page 66 we get, in fact, the
very same imagery in words.
Bearing all this in mind, let us now compare
Fig. 1 showing the Fifth Division and the House of Sokar with
Fig. 10 showing the stepped pyramid/Mound and Osiris on his throne.
In Fig. 13 we see the god Sokar holding the plumes of the giant
serpent in the House of Sokar surmounted by a Pyramid/Mound, and
in Fig. 13 we see the same entity lying within or under a stepped-pyramid/Mound.
The 'Mound' in Fig. 13 is, as Rundle Clark pointed out, a representation
of the 'Creation Mound'. But what of the 'Mound' in Fig. 10? Let
us examine this / Page
87/ 88 / Let us examine this / 'Mound'
more closely. At the top of the Mound in Fig. 10 are two symbols,
one a human head and the other a bell-shaped object (identified,
as we have seen earlier, as an omphalos or sacred geodetic
marker)"
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NINE |
9 |
Brother Robert, having paused to take breath continued
onwards, ever onwards, ever upwards, always and forever keeping
HIS ISISIS I OF EYES
REACHING TOWARDS THE SUMMIT
OF
THE
MAGIC
MOUNTAIN
Page 87/
88 / Let us examine this / 'Mound'
more closely. At the top of the Mound in Fig. 10 are two symbols,
one a human head and the other a bell-shaped object (identified,
as we have seen earlier, as an omphalos or sacred geodetic
marker)") which is flanked by two kites.133 The two kites,
according to Egyptologist George Hart, symbolise the goddesses
Isis and Nephtys134 - again a pictorial depiction of what is in
the Shabaka text. Rundle Clark explains further by saying that
the omphalos-shaped object is yet another hieroglyphic sign to
denote the Primeval Mound.I35 As for the human head that crowns
the Pyramid/Mound, the hieroglyphic texts that accompany it state
that this is 'the flesh of Isis who is above the sand of the land
of Sokar,.I36 Now the name of Isis, like that of Osiris, is a
Grecian derivative. The true name of the goddess in the ancient
Egyptian language is Ast, which in its oldest form was written
with two signs, one of which was a 'throne'. We can now see that
the 'throne' of Isis, the omphalos-shaped object and the 'throne'
and 'eye' of Osiris all merge in the complex symbolism of the
Primeval Mound and, by extension, also of the original Benben/Pyramidion
capstone. The star sirius, as we shall see later, is also
representative of Isis, and could also be interchanged with these
symbols at the top of the 'Mound'. But there is more. according
to George Hart again, the Pyramid/Mound is representative of the
desert 'tomb of Osiris', i.e. the 'burial place of Osiris' in
the 'House of Sokar' in Rostau (i.e. Giza).137 it thus follows
that the stepped- pyramid/Mound in which lies the recumbent hawk-headed
figure is representative of the 'tomb of Osiris-Sokar' at giza.
As for the huge recumbent sphinx called Aker which protects this
'tomb', we have already seen how many agree that it represents
the Great Sphinx of Giza (i.e. Rostau). The overall conclusion
is thus inevitable: the Egyptians, from the earliest of times,
believed that somewhere underneath the bed- rock of Giza, and
more specifically somewhere underneath the area where the Great
Sphinx stands, was to be found the 'tomb of Osiris'.
Intriguingly, however, all these depictions and interchanging
symbols are also extremely suggestive that this tomb is in the
form of a pyramidal structure or 'Mound'. Could it not be that
the various connections between the 'throne of Isis', the idea
of a 'star' and the symbol of the Benben may, in themselves, also
point to another secret chamber concealed within the core
of the Great Pyramid or Simon Cox's 'Mound'? We shall review the
evidence which leads to such an exciting conclusion for the Great
Pyramid later on. Meanwhile the reader should also bear in mind
that we shall also later see how [1] the goddess Isis was herself
identified with the star Sirius whose hieroglyphic name, 'Sept',
is composed of the signs denoting a Benben and a 'five-pointed
star'; [2] / Page 89 / how the Benben and the five-pointed star
meet up in the 'missing' capstone of the Great Pyramid of Giza;
and [3] how the southern shaft of the Queen's Chamber in the Pyramid
was not only directed to Sirius but that at its end, two hundred
feet deep into the heart of the Pyramid, lies a small 'door' which
many believe could lead to a secret chamber.
In the meantime I was faced with a web of tantalising and complex
ideas which although they were floating next to each other in
my mind, nonetheless lacked that catalyst I needed to bring them
together. Yet at the same time I could not shake off the strong
feeling that here, in this strong brew of symbols, was the rudiments
of an arcane 'message' which, like the proverbial X on a treasure
map, seemed to mark the location of the Fifth Division of the
'Duat', i.e. the House ofSokar, somewhere. in the Giza necropolis.
As strange as it seemed, it was as if I was being 'guided' by
the star Sirius whose rays, as it were, illuminated the deep and
dormant recesses of my memory. But how could this be? Why did
such strange and 'far out' ideas trouble my mind? And why, too,
was I making an almost unconscious association of that star with
the 'missing' capstone of the Great Pyramid? It did not make any
sense. Yet to another side of my mind, a side that responded not
with the limitation of the rational process but rather with the
intuitive and creative faculties, it did seem to make 'sense'.
Was I perhaps being made receptive, in some strange and inexplicable
way, to some powerful subliminal message that was locked in the
symbolic stellar lore of the ancient Pyramid builders and their
cuI tic images? A 'message' which was not primarily intended for
me or indeed for anyone else today, but had been long ago aimed
at primed initiates of the Heliopolitan cult? Was I the unsuspecting
victim - or beneficiary - of a devastatingly powerful Hermetic
device?
It was at that point of impasse in my investigation that I suddenly
remembered the so-called 'wider plan' of the star correlation
theory presented in my first book, The Orion Mystery. In
a section of that book termed 'Signpost to the Benben Stone',
I had shown how the vast region which encompassed the Giza necropolis,
the temple of Heliopolis and a third site known as the Khem (the
Letopolis of the Greeks)138 together defined over the landscape
a huge 'Pythagorian' right-angled triangle (see Figs 16 and 19).139
Let us note in passing that the name Khem Is extremely reminiscent
of the name 'Khemmis', the latter being the place on the west
bank of the Nile in the Delta region where, according to Egyptian
mythology, Isis gave birth to Horus. 140 I had also suggested
that the three corners of this 'Pythagorian' triangle were probably
specifically and deliberately marked by [1] the apex of the Great
Pyramid; [2] the apex of the Heliopolitan 'Mound' (the Benben);
and [3] the apex of a / (page 90 Figure16 0mitted) / Page 91/
tower that had apparently once stood at Khem-Letopolis.141 Much
in this curious geometrical arrangement was suggestive that the
link between these three sites provided a sort of giant 'signpost'
that led to the entrance of the Great Pyramid and, ultimately,
through the narrow shafts shooting skywards toward 'the place
where Orion is' which the Pyramid Texts tell us is where the 'gates
of the Duat', i.e. Rostau, could to be found142:
I shall not be turned back at the gates of the Duat. I ascend
to the sky with Orion
. . . I am one who collects for himself his efflux in front
of Rostau . . .143
You will ascend to the sky. . . you being seated upon your iron
throne. . . you have traversed the Winding Waterway in the north
of the sky as a star. . . the Duat has grasped your hand at the
place where Orion is. . .144
In this ground plan, furthermore, I had shown how the Great Pyramid
itself represented a star in Orion's belt, Zeta Orionis,
and how Khem- Letopolis probably represented the corresponding
position of the star Sirius near the west banks of the Milky Way.145
With these thoughts in mind, I also recalled a statement made
by the French Egyptologist George Goyon in connection with the
Great Pyramid which now, in the light of what has just been said,
took on a new and eerie significance. 'The monument,' Goyon had
written, 'was placed under the stellar protection of the god Horus.
. .,146We shall see later how the 'star' of Horus was, in actual
fact, also the star Sirius. Suffice at this stage to mention that
in the ancient Pyramid Texts, as well as in all other religious
literature of ancient Egypt, the stellar Horus was said to have
been born from the 'womb of Sot his', the name given by the Greeks
of Egypt to Isis-Sirius. 147 In The Orion Mystery there
is an appendix entitled 'The Survival of the Star Religion' where
I presented a detailed analysis on how in ancient Egyptian texts
- such as the Carsberg I Papyrus, for example - the apparent nine-months
(273 days) cycle of the star Sirius measured from its meridian
passage was likened to the gestation cycle of the human foetus
- which led me to conclude that the 'seeding of the womb of the
goddess Sirius-Isis' mentioned in the Pyramid Texts was probably
imagined to take place when Sirius was observed at the south meridian
at dawn.148 During the Pyramid Age this important event occurred,
incidentally, some twenty days before the autumn equinox when
the sun was right on top of the 'scales' of the zodiacal constellation
of Libra. 149 The zodiacal constellation of Libra was almost certainly
associated with the cosmic 'scales' often seen in funerary vignettes
depicting the so- called Judgement Scene of the 'weighing of the
heart' and where Osiris is /
Page 92 / shown seated upon his throne flanked by Isis and
Nephtys.150 The alignment of Sirius with the meridian axis of
the Great Pyramid and also the southern shaft of the Queen's Chamber
thus created a powerful sky- ground ritualistic setting for the
'seeding of the womb of Isis' with the embryo of the future Horus-king.151
I thus postulated that this was a powerful king-making ritual
which during the Pyramid Age may well have been enacted inside
the Queen's Chamber of the Great Pyramid with an ithyphallic statue
of the king (or perhaps even his mummy) placed in front of the
opening of the southern shaft.152 And it was this very shaft,
as we have said, that led to a 'door' deep within the core of
the Pyramid...
The probability for the existence of a secret chamber - or even
a second one - at Giza, under the Sphinx or inside the Great Pyramid,
is very high indeed. But assuming that secret chambers do exist
at Giza, concealed there by the original builders of that site,
then what would be their purpose? What cargo could be so precious,
so obsessively important to preserve, which could induce a people
to undertake such a vast and mind-boggling construction enterprise?
What could possibly have been considered so valuable, so meaningful,
so vitally necessary to posterity, to have it guarded by such
a mighty memorial?
One word springs to mind: 'knowledge'. The knowledge of Thoth.
I According to the most conservative estimates, there are 4500
years that separate us from the supposed construction of the Giza
necropolis. Could the system of knowledge of those ancients who
planned Giza have somehow survived through this immense period
of time? And was it inscribed, as all the ancient texts suggest,
on tablets and slabs by the hand of the god Thoth himself? Are
these safely preserved in hermetically sealed rooms? And, more
importantly, is there tangible or scientific evidence to verify
such a hypothesis? Has anyone tried? Who? And what have they found?
Yet before we tackle these provocative questions, we need to see
how a substantial portion of this legendary 'knowledge' might
have been transmitted across the ages through another route -
one so well concealed that it has hitherto escaped the attention
of the Egyptologists and historians altogether. Concealed, I will
suggest, in a 'place' that no one can reach with spade, scalpel
or radar, but only through an initiatory process that the 'knowledge'
was designed for. Because not all knowledge, as the ancient master
initiates knew so well, is something that one merely recorded
in books and inscriptions; rather, true knowledge was better 'deposited'
in a much vaster crucible and far more sophisti- cated device
at their disposal: the memory of man. As we shall
now see, / Page 93 /such powerful ideas may, indeed, have been
preserved by inserting them, like some archaic intellectual microchip,
deep into the body of new belief systems and promising religious
and intellectual movements, in order for them to be carried forward
through periods of danger and tribulations. And when the 'time
was right and good', these ancient ideas could be reawakened from
their millennial slumber."
SECRET CHAMBER
THE QUEST FOR THE HALL OF RECORDS
Robert Bauval
1999
Page 346
A MASTER-PLAN FOR THE THREE PYRAMIDS OF GIZA
BASED ON THE CONFIGURATION OF THE THREE STARS OF THE BELT OF ORION
"The Pyramid Texts embody the remnants of a
well-structured star-cult, the main theme of which was the transfiguration
of the dead pharaohs into stars <1>.
Examination of the Pyramid Texts reveals that the dominant stars
of this cult were those of the constellation of Orion. The special
attention given to Orion can be understood in several ways: it
is the most striking of the constellations, in the archaic Period,
it happened to rise in midsummer at dawn (c.2600 BC), as though
a celestial herald of the forthcoming yearly nilotic flood. Consequently,
the appearance of Orion after a prolongued period of 'invisibility'
was taken as the celestial event preluding a new season of rejuvenation
and growth of nature as a whole. Mythologically, Orion was thus
seen as the celestial representation of Osiris, the god of rebirth/resurrection,
and with whom all the dead pharaohs, as star-gods, were identified
<2>. Thus the Pyramid Texts proclaim:
'Behold, he has come as Orion, behold Osiris has come as Orion...O
king, the sky conceives you with Orion, the dawn-light bears you
with Orion, you will regularly ascend with Orion from the eastern
region of the sky, you will regularly descend with Orion into
the western region of the sky...' (pyr.820-822). 'O king, you
are this great star, the companion of Orion, who traverses the
sky with Orion, who navigates the Netherworld with Osiris, you
ascend from the east of the sky, being renewed in your due season,
and rejuvenated in your due time.' (pyr.882). 'Live, be alive!
Be young beside your father, beside Orion in the sky...' (pyr.
2180).<3>.
The Egyptian knew Orion under the name of
'Sah'. They imagined 'Sah' as a male anthropomorphic figure undoubtedly
representing Osiris. Several drawings of 'Sah' dating from the
New Kingdom are known, notably from the tomb of Senmut (south
hall ceiling), where 'Sah' is depicted as a man standing on a
boat, holding the Ankh symbol in one hand and a staff in the other,
above his head are three large stars in a row, the topmost star
slightly deviated to the left (see plates)<4>.
There can be little doubt that these three stars are Zeta,
Epsilon and Delta Orionis -the Belt Of Orion-
which form the same characteristic pattern at the centre of the
constellation <5>. It is to be noted that this pattern has
not perceptibly changed since the time of the Pyramid Age (c.2700
BC-2150 BC). This is because these three stars are well-over 1000
light-years away, and consequently no proper motion is normally
registered for them. In any case, any undetected annual proper
motion would probably be below the l/lOOOth of a second level,
thus far too small for the span of time considered to cause any
perceptible change in the pattern of the three stars <6>.
In short, the characteristic pattern formed by the three stars
of the belt of Orion appears the same to us as it did to the Egyptians
who built the Great Pyramid (c.2600 BC).
OXFORD DICTIONARY OF ASTRONOMY
Ian Redpath
1997
Page 52
"Betelgeuse
The star AlphaOrionis,
the tenth-brightest star in the sky. It is an M2 supergiant and
a semiregular variable, fluctuating between magnitudes 0.0 and
1.3 in a period of several years, with an average magnitude of
0.5. Its distance and luminosity are poorly determined. Some estimates
place it around 400 l.y. away, much closer than the stars in the
Orion Association, with a luminosity 5000 times the Sun's. But
if it is at the same distance as the Orion Nebula, 1400 1.y.,
its true luminosity would be over 50000 times the Sun's. Betelgeuse
is an extremely large star, hundreds of times the diameter of
the Sun. Its variations in brightness occur as it swells and contracts
in size.
Page341
"Orion (abbr. Ori, gen. Orionis)
A magnificent constellation on the celestial equator, representing
a great hunter of Greek mythology. Orion is outlined by
the prominent stars *Betelgeuse (Alpha Orionis),
*Rigel (Beta Orionis, the / Page 342 / Orion
Arm 342
constellation's brightest star), *Bellatrix (GammaOrionis),
and *Saiph (Kappa Orionis). A line of three stars,
* Alnilam (Epsilon Orionis), * Alnitak (Zeta Orionis).
and *Mintaka (Delta Orionis), make up the Belt of Orion.
The famous *Orion Nebula, M42, contains the multiple star
known as the *Trapezium. On the southern edge of the Orion
Nebula is the double star Iota Orionis, magnitudes 2.8 and 6.9.
North of the Orion Nebula is another bright nebula, NGC 1977,
and
further north again is the 5th-magnitude open cluster NGC 1981.
'Phis complex of nebulosity and clusters forms the Sword of Orion,
hanging from Orion's belt.
Sigma Orionis is an impressive multiple star of magnitudes
3.8, 6.6, 6.7, and 8.8. Eta Orionis is a close double,
magnitudes 3.8 and 4.8. The dark *Horsehead Nebula intrudes into
a faint strip of nebulosity, IC 434, which runs south of Alnitak.
The *Orionid meteors radiate from the constellation every October.
Orion Arm The local spiral arm of our Galaxy. The Sun lies
near its inner edge, that is, towards the galactic centre. All
the main naked eye stars are part of the Orion arm, including
those of Orion itself, The arm stretches towards Cygnus in one
direction, and towards Puppis andVela in the opposite direction.
Features in the Orion Arm include the *Gum Nebula, the *Orion
Nebula, the *North America Nebula, the *Cygnus Loop, and the *Great
Rift. The Orion arm was once thought
to be a connecting link between larger structures in our Galaxy;
hence it is sometimes also known as the Orion Spur.
Orion Association A large association of very young
stars of spectral types O
and B, centred on the *Orion Nebula, 1500 l.y. away. It is about
400 l.y. across and contains all the main stars of Orion, except
Betelgeuse. The area is still partly shrouded in gas from which
stars continue to fo1'In.
Orionid meteors A meteor shower showing modefate activity
between
October 15 and November 2. The activity pattern is complex, with
sevefal peaks and troughs, presumably reflecting the filamentary
nature of the meteor stream laid down over several perihelion
returns by *Halley'sComet. A broad maximum, with ZHR reaching
30, is seen fora couple ot'days around October 21, from a radiant
at RA 6h 24m, dec. +150 (between Betelgeuse and Gamma Geminorum).
Orionid meteors are very swift (geocentric velocity 66 km/s),
and a high proportion leave persistent trains, but most are
faint.
Orion Molecular Clouds A group of large clouds of gas and
dust 1500 l.y. away in the constellation Orion, the nearest examples
of * giant molecular clouds. Each cloud is over 100 l.y. across
and contains more than 100000 solar masses of gas, mostly in the
form of hydrogen molecules. The young stars of Orion formed from
these clouds within the last 10 million years. New stars aIle
stin forming in dense
molecular cores within the clouds, hidden from sight by
the dust, but detectable as
sources of infrared and molecular radiation. The best-known molecular
cores are
designated OMC-l and OMC-2. \.
Orion Nebula A large and bright nebula, 1500l.y. away in
the constellation
Orion; also known as M42 or NGC 1976. The nebula covers more than
10 x 1. of
sky and is faintly visible to the naked eye as a fuzzy patch around
the multiple star
Theta 1 Orionis, also known as the *Trapezium, The ultraviolet
light from the
Trapezium stars ionizes the nebula. The Orion Nebula is over 20
l.y. in diameter, and contains several hundred solar massesot'
ionized gas. It forms al hot blister on the near side of one of
the massive *Orion Molecular Clouds.
Orion Spur Alternative name for the *Orion Arm of our Galaxy,
given when it was thought to be a branch of the *Perseus Arm.
Page 98
It is not the purpose or task of this book to go
into the complex scholarship of Gnostic studies, but a brief overview
is, at this stage, imperative to our investigation. However, let
us begin by saying that the latest research shows that this early
form of Christianity was rooted in the ancient mystery and initiatory
religions of Egypt, Greece and the East, and that it was through
Gnosticism that these ancient systems were carried across the
ages to finally discharge themselves, albeit much mutated and
distorted, in the modem mystery schools of Rosicrucianism and
Freemasonry. In his comprehensive and rather daring study entitled
The Gnosis or Ancient Wisdom in the Christian Scriptures, the
scholar William Kingsland argues thai
. . . the (Christian) scriptures are not always to be taken literally
as biographies of the life of Christ but that they also contain
allegorical and symbolical levels of meaning as well. The figure
of Christ that emerges is not much one of a suffering saviour,
pouring out his life's blood for the redemption of the world,
but rather of a guide to the essential 'gnosis' that the 'kingdom
of heaven lies within' . . .11
The crux of Kingsland's thesis is that the teachings of Jesus
have much in common with other mystery religions associated with
teachers such as Hermes Trismegistus, Buddha and Zoroaster, and
that they also form part of a system of enlightenment involving
initiation into the so-called Mysteries, and that the rudimentary
basis of these secret ceremonies have survived today in the rituals
of modem initiation societies such as the Freemasons.12 In the
author's own words:
The existence of the ancient Mysteries in Egypt, Greece,
and elsewhere is of course well-known as a matter of history;
and many of the more esoteric ceremonies in connection with these
have survived to this day in the rituals of Freemasonry and the
Church itself. . . In all ages of which we have any literary records
we find the tradition of a recondite knowledge which could not
be disclosed to any save to those who had undergone the severest
tests as to their worthiness to receive it. This knowledge was
generally known under the term of the Mysteries, and it was concerned
with the deepest facts of Man's origin, nature, and connection
with super-sensual worlds of beings, as well as with the 'natural'
laws of the physical world. It was no mere speculation; it was
real knowledge, Gnosis, knowledge of 'the things that are', knowledge
of Reality; a knowledge that gave its possessor powers which at
one time or other have been regarded as pertaining only to the
gods. . . The basis of that knowledge, the fundamental principle
on which all the teachings rested, was the essential divine nature
of man, and the consequent possibility of becoming, by self-knowledge,
a /Page 99 Figure 19 omitted / Page100 /
god like being. The final goal, the final objective of all the
Mysteries, was the full realisation by the initiate of his divine
nature in its oneness with the Supreme Being . . . 13
THE HE AS IN SHE THAT IS THEE
SECRET CHAMBERS
Robert Bauval
1
999
MAGICAL
RELIGION
Page 120
"A century
or so after the rediscovery of the Corpus Hermeticum, a strange
regeneration of , Egyptian' mysticism was taking place in Western
culture. The Hermetica was being circulated among scholars,
the educated classes and even royalty.19 A new breed of 'Hermetic'
philo- sophers, cabalists, alchemists, magicians, seers and wizards
of all sorts began to emerge.20 In Chapter 2 we saw the bizarre
involvement of the Papacy with Hermeticism and how some misguided
scholars attempted to convince the Church not only that Hermes-
Thoth was a prophet of Christianity, but also that his 'books'
should be canonised and embraced as 'gospels' of the Roman Catholic
Church. Others, more radical in their demands, went as far as
to preach the return of the 'Egyptian' religion as the true religion
of the world. Among the most forceful and influential of these
new Hermetic activists was a mysterious Italian scholar from the
Nolan region called Giordano Bruno.
Before the late 1960s very few people indeed,
except within a tight academic circle, had even heard of Giordano
Bruno.21 It was not until the British scholar Frances A. Yates
took up the task of understanding Bruno's role and motives in
the Italian Renaissance and, more impor- tantly, his strange contacts
in the French and English courts, that the true picture of Bruno's
bizarre mission began to emerge. In her turning- point work, Giordano
Bruno and the Hermetic Tradition (first published in 1962
in London), Yates performed a sort of intellectual archaeological
feat by discovering the rudiments of a powerful esoteric tradition
which had hitherto gone undetected. This tradition, as we shall
see, almost certainly caused the formation of speculative Freemasonic
and Rosi- crucIan movements and ultimately, as I shall also show,
set up the conditions that were to lead seekers to look for the
fabled 'Hall of Records' at Giza. To give a name to this mysterious
'tradition' Yates was to coin the phrase 'the Hermetic Tradition'.22
Giordano Bruno's mission began in 1581, when he set himself the
task of persuading the monarchs of Europe to install, no less,
the 'magical religion of the Egyptians' as the new religion of
the world. That year, Bruno had arrived in the city of Paris after
wandering out of Italy and through Europe for several months.
In Paris he gave public lectures which eventually got him noticed
by the French king, Henri III. Bruno, / Page 121 / by then, had
developed an extremely high level of proficiency in the classical
art of memory called mnemonics and had already published two books
on the subject. Yates writes:
This classical art, usually regarded as purely mnemotechnical,
had a long history in the Middle Ages. .. In the Renaissance it
became fashionable among Neoplatonists and Hermetists. It was
now understood as a method of printing basic archetypal images
on the memory. . . a kind of inner way of knowing the universe.
. . The Hermetic experience of reflecting the universe in the
mind is, I believe, at the root of Renaissance magic memory, in
which the classic mnemonic with places and images is now understood,
or applied, as a method of achieving this experience by imprinting
archetypal, or magically activated, images on the memory. By using
magical or talismanic images as memory- images, the Magus (magician)
hoped to acquire universal knowledge, and also powers, obtained
through the magical organisation of the imagination.- a magical
powerful personality, tuned in, as it were, to the power of the
cosmos. This amazing transformation, or adaptation, of the classical
art of memory in the Renaissance has a history before Bruno, but
in Bruno it reaches culmination. The De umbris idearum and the
Cantus Circaeus . . . are his two first works on magic memory.
This reveals him as a magician. . .23
The human memory has a natural system of selecting images, colours,
scents or sounds in order to store vast amounts of information,
moods, ideas, feelings and sensations. Imagine a day at the beach
with friends and family, full of activities, full of fun and full
of wonderful sensations. That day, however, something unusual
happens. You are stung by a blue- bottle jellyfish. Years later
you are visiting an aquarium somewhere else in the world, and
in one of the displays floats a little blue-bottle jellyfish.
Suddenly that 'image' unleashes the memories of that day on the
beach. The blue-bottle is the 'icon' or 'archetypal image' in
which was stored all the memories of that special day. Your mind
will most certainly work out why the memory came to the surface
by relating the jellyfish to the events remembered. It could have
happened in a far more subtle way. You cou.Id have seen something
totally unrelated, say, a postage stamp, whose colour very closely
resembled that of the blue-bottle jellyfish. The unconscious mind
makes the association, and the memories of that day will again
flash in your mind. Except this time you may not be able to work
out why this has happened, i.e. your conscious mind may not have
registered what exactly it was that triggered the memory. This
phenome- non is what the Hermetic scholars would have called the
'silent language' and what the ancient Egyptians would have called
the 'language of the gods'.
Page122
The classical
art of mnemonics is to learn how to create such an icon yourself
and store it in the mind; then, at a later date, unleash it at
will to bring back the desired memory stored in it. A very simple
example of this is when you tie a string on your finger in order
to remind you of something later. on. This works so long as the
item you wish to remember is simple and straightforward. What
if the subject matter involved remembering a complex chain of
events such as a Shakespeare play or a lecture on atomic physics?
A far more sophisticated method would be needed, and that is where
the art of mnemonics can be applied. One of the techniques is
to imagine a house that you are familiar with, and allocate in
chronological order the memory of each event to a room or item
in this house. Later you can visualise yourself walking around
the house along a predetermined route, entering the rooms and,
as you encounter each item or 'icon', the memory that it 'stores'
begins to unfold. It takes many years of practice to become a
master of the art of memory, and those few who have the ability
and intellect to become adepts will develop tremendous insight,
which in turn can be converted into enormous power of influence
and manipulation. Vast memory that can be controlled, like that
of a powerful computer, translates into vast reservoirs of knowledge.
Knowledge, as we all know, is power. The greater the memory and
the more refined the means to store and control it, the greater
the power of the magician.
Recognising such immense abilities in Giordano Bruno, Henri III
appointed him as a spy to the French court, a sort of Renaissance
version of James Bond, and dispatched him to the English court
of Elizabeth I. The year was 1583. Commenting on this mission,
Frances Yates writes that
. . . Henri III, who, by sending Bruno into England on some mission.
. . changed the course of his life from a wandering magician into
that of a very strange kind of missionary indeed. . .24
The 'strange kind' of mission that Bruno set out for himself was
the extraordinary task of persuading the Elizabethan court, and
through it eventually the whole of Europe, to adopt the 'true
religion of the world'. That Bruno's intention was to attempt
this is confirmed by a letter written by the English ambassador
in Paris, Sir Henry Cobham, to Francis Walsingham in England to
warn him of Bruno's hidden motives: 'Doctor Giordano Bruno Nolano,
a professor in philosophy, intends to pass into England, whose
religion I cannot commend. '25 This is a wonderful English understatement.
For the religion that Cobham / Page123 / 'cannot commend' and
which Bruno is bringing to England, as we shall see, is none other
than the ancient Egyptian religion or, more precisely, that magical
religion that he, Bruno, has discovered in the Hermetic texts.26
Bruno, in this ambitious and daring mission, is trying single-
handed to seed the idea of a total general reformation of the
world, a sort of intellectual and spiritual 'Second Coming' which
he believes can be brought about by the revival of ancient Egypt's
magical religion. To do this, Bruno is applying his own magical
powers, that is the 'words of power' which are made the more devastating
by linking them to talismans and archetypal images.27 Making use
of a mixture of alchemical a1}d cabalistic techniques, Bruno's
brand of magic using words and images is clearly 'Egyptian' in
style. This is made evident when he wrote:
. . . the sacred letters used among the Egyptians were called
hieroglyphs. . .
which were images. . . taken from things of nature, or their parts.
By using such writings and voices, the Egyptians used to capture
with marvellous skills the language of the gods (my italics).
Afterwards when letters of the kind which we use now were invented.
. . they brought about a great rift both in memory and in the
divine and magical sciences.28
This statement alone demonstrates the amazing perceptive ability
this sixteenth-century magician had. For we must remember that
Bruno was writing these words more than three centuries before
the Frenchman
Champollion deciphered hieroglyphics.29 From the time he began
his visit to England in 1583, Giordano Bruno went about proclaiming
the imminent return of the magical religion of Egypt. As Frances
Yates pointed out:
The works in the form of dialogues written
in Italian which Bruno published in England are usually classified
as moral and philosophical. . . both Bruno's proposed reform and
his philosophy are related to his Hermetic religious mission .
. . a mission [which] . . . becomes expanded into a projected
full restoration of the magical religion of the pseudo-Egyptians
of the Asclepius (a major tract on the Hermetica) . . .30 .
Yet Bruno was no New Age ranter. In
Bruno we have the perfect example of how a powerful intuition
can know what scientific minds have trouble perceiving. It was
Bruno, for example, who introduced Copernicus's ideas of heliocentricity
to the Oxford scholars by using his own intuitive vision of the
planets and the sun.31 It was also Bruno who was
among the very first to imagine a cosmos populated by innumerable
/ Page 124 / other worlds.32 We may thus wonder if his unusual
intuition will not one day prove correct when he spoke of a revival
of the 'magical Egyptian religion' in the Western world. In his
major work Spaccio della Bestia Trionfante, which was written
in England in 1584, Bruno's central theme is 'the glorification
of the magical religion of the Egyptians,.33 In this work Bruno
correctly detected in this ancient religious system that the worship
of the Egyptians was the worship of 'God in things' and that communication
with the divine could thus be achieved through all things in nature,
by the application of a special magic which the Egyptian priests
were the masters of:
. . for as the divinity descends in a certain manner inasmuch
as it communicates itself to nature, so there is an ascent made
to the divinity through nature. Thus through the light which shines
in natural things one mounts up to the life which presides over
them. . . And in truth I see how the wise men (of Egypt) by these
means had power to make familiar, affable and domestic gods, which,
through the voices which came out of the statues, gave counsels,
doctrines, divinations and superhuman teachings. Whence with magical
and divine rights they ascended to the height of the divinity
by the same scale of nature by which the divinity descends to
the smallest things by the communication of itself. . . Those
wise men, then, in order to obtain certain benefits and gifts
from gods, by means of profound magic, made use of certain natural
things in which the divinity was latent, and through which the
divinity was able and willing to communicate itself for certain
effects. Whence those ceremonies were not vain fancies, but living
voices which reached to the very ears of the gods. . .34
Bruno was living in a time of great expectation for some major
religious reformation. A sort of 'Second Coming' frenzy was about
to take hold of the European masses. Signs in the heavens were
eagerly awaited. Rumours ran wild that soon a messianic-like child
would be born and would unite Europe and the world under a fully
reformed Christianity. Hermeticism, according to many, was the
ideal tool in an attempt to activate this religious reform.35
As the Parisian scholar J. Dagens noted, 'the end of the sixteenth
century and the start of the seventeenth century have been the
golden age of the Religious Hermetism'.36 Using complex
mathematical calculations, some astrono- mers and religious reformers
worked out that the coming of such a messianic 'child' would take
place at the end of the sixteenth century,37 and this
would be made manifest with signs in the heavens. Amazingly, the
heavens were to oblige with the sudden appearance of a supernova
star in 1604.38
This spectacular phenomenon took place in the constellation
of / Page 125 / Cygnus."
THE COSMIC MIND BOGGLING BOOK
Neil McAleer 1982
"The crater Giordano Bruno is believed
to be one of the youngest craters on the moon..."
BENBEN = 255255
YOU GEEKS ARE SUCH CHILDREN SAID SOLONG
SAY I SAY ME SAY
SAY 9 SAY 9
SAY
9 9 9 9
SECRET CHAMBERS
Robert Bauval
1
999
Page 46
"The point that is being made here is that
there existed a sacred science in Egypt that could only be imparted
to gifted individuals with a strong predisposition for intuitive
learning - the type of learning that is done with the human apparatus
of perception, with the fine tuning of the five senses such that
they functioned jointly as super receivers and transmitters of
messages. Thus the initiation or training of natural magicians
was to fine-tune the sensory perception. Anyone can fine-tune
his sense to 'read' the messages of nature. However, to be a magician
is to be able to reverse the process, i.e. to transmit the messages
to others by using the 'language of the gods'. This is the arcana
arcanorum, the ultimate secret of the magician. Thoth, the
inventor of this magic, was supreme in its application. Equipped
with such a cognition of Thoth, we can now examine the purpose
of his divine mission as 'messenger' of the gods."
INSTEAD OF USING THE TERMINOLOGY
I, ME, EGO, OUR, CONSCIENCE.
USE THE BLESSED AND
HOLY WHOLLY HOLY
NUMBER
9
AND YOU AS IN THE TRANSPOSED WORD YOU WITH
NUMERICAL ROOT VALUE
7
SO SURELY WILL 7 START TO HEAR
THE MUSIC OF THE SPHERES
THE
MAGIKAL ALCHEMY OF THE NINE
NINE IN ADDITION NINE IN CONTRACTION NINE IN
DIVISION
THE A TO Z OF THE
THE
MAGIKALALPHABET
FINGERPRINTS OF THE GODS
G Hancock
1995
Page 287
"What one would look for, therefore, would
be a universal language, the kind of language that would be comprehensible
to any technologically advanced society in any epoch, even a thousand
or ten thousand years into the future. Such languages are few
and far between, but mathematics is one of them - and the city
of Teotihuacan may be the calling-card of a lost civilization
written in the eternal language of mathematics."
"Of all the other stupendous inventions,'
Galileo once remarked,
what sublimity of mind must have been his who
conceived how to communicate his most secret thoughts to any other
person, though very distant either in time or place, speaking
with those who are in the Indies, speaking to those who are not
yet born, nor shall be this thousand or ten thousand years? And
with no greater difficulty than the various arrangements of two
dozen little signs on paper? Let this be the seal of all the admirable
inventions of men.3"
WHAT ONE WOULD LOOK FOR THEREFORE WOULD BE
A UNIVERSAL LANGUAGE THE KIND OF LANGUAGE COMPREHENSIBLE TO ANY
TECHNOLOGICALLY ADVANCED SOCIETY IN ANY EPOCH
SUCH LANGUAGES ARE FEW AND FAR BETWEEN BUT
MATHEMATICS IS ONE OF THEM
I
THE
NINTH
HIEROGLYPHIC
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NINE like all else, Gods symbol and special name. NINE
the sign of that intangible creative moment of change, the symbol
NINE
It is that which indicates within the eternal continuum the death,
and rebirth of our creative fecund living consciousness. That
which in heralding the death knell of a life. does triumphantly
proclaim its immortality. It is the very essence of that from
which which the fabric of reality is spun.
It is the mystery of all such variations of numerical,
alchemical distillations, which, within the magic of Hermetic
transubstantiation conjure up that blessed moment of magic occaisioned
as the majestic Nine and another spark, It denotes eternal change,
the twisting and turning of the numerical kaleidoscope, searching
for and casting the combinations of numbers that transmute from
out of patterned potential the imperishable Gold of the sacred
symbol that is the Nine.The magical symbol that denotes the act
of creation . The God Symbol.It is the moment of equilibrium,
the act of balance, the moment of transfer, it is that that, that
effects the transition betwixt and between Heaven and Earth. It
is the symbol of the upside down of the downside up and the downside
up of the upside down. Its fusion with a brother and sister number
marks the stirring and return of the God Osiris. It is the manifestation
of that metamorphosizing state of being of which all are. It is
the very symbol of the living energy that is indestructable. It
proclaims that Thou that issues forth from the very font of the
fulcrum of energies that constitute the fusion of mind and matter.
It is thus, indicative of that quintessential moment of
time stood still It is the shewn signal.of an indescribable magic
It is the creative evocation of the birth that arises az in both
directions at one and the same time. It is the symbol of Alpha
and Omega the A to Z of the Magikalalphabet.
Revealing the true nature of the meaning of the Nine Seven And
Three is our sacred mission scribe said Aliz Zed the thou that
is thee and the thou that is me constitute the he as in she that
is the Journeyman .We have said no more than enough scribe Now
it is time to move on.
The arithmetical subterfuge comment, insertions
and insinuations.
Are those of the Zed AlizZed as recorded by
the far yonder scribe
SCHOTTS ORIGINAL MISCELLANY
Pi
3.141592653589793238462643383279502884197169399375105
. .
. 8209749445923078164062862089986280348253421170679821. . . .
34808651328230664709384460955058223172535940812848111. . .
74502841027019385211055596446229489549303819644288109756 65933446128475648233786783165271201909145648566923460348
61045432664821339360726024914127372458700660631558817488 15209209628292540917153643678925903600113305305488204665
21384146951941511609433057270365759591953092186117381932 61179310511854807446237996274956735188575272489122793818
30119491298336733624406566430860213949463952247371907021 79860943702770539217176293176752384674818467669405132000
56812714526356082778577134275778960917363717872146844090 12249534301465495853710507922796892589235420199561121290
21960864034418159813629774771309960518707211349999998372
97804995105973173281609631859502445945534690830264252230 82533446850352619311881710100031378387528865875332083814
20617177669147303598253490428755468731159562863882353787 59375195778185778053217122680661300192787661119590921642
01989380952572010654858632788659361533818279682303019520 35301852968995773622599413891249721775283479131515574857
24245415069595082953311686172785588907509838175463746493 93192550604009277016711390098488240128583616035637076601
047101819429555961989467678374494482553797747268471040 . .
In the first1000, decimal places of Pi
there are 6 consecutive number 9's
No other number appears consecutively more than
3 times
THE NUMERICAL ROOT VALUE OF THE LETTER P
IS 7 AND THE ROOT VALUE OF THE LETTER i
IS 9
INSTEAD OF USING THE TERMINOLOGY
I, ME, EGO, OUR, CONSCIENCE.
USE THE BLESSED AND
HOLY WHOLLY HOLY
NUMBER
9
AND THEN YOU, THAT YOU AS IN ROOT VALUE
OF 7 WILL SOON START TO HEAR
THE MUSIC OF THE SPHERES
THE
MAGIKAL ALCHEMY OF THE NINE
NINE IN ADDITION NINE IN CONTRACTION NINE IN
DIVISION
THE A TO Z OF THE
THE
MAGIKALALPHABET
SECRET CHAMBER
THE QUEST FOR THE HALL OF RECORDS
Robert Bauval
1999
Page 346
A MASTER-PLAN FOR THE THREE PYRAMIDS OF GIZA
BASED ON THE CONFIGURATION OF THE THREE STARS OF THE BELT OF ORION
"The Pyramid Texts embody the remnants of a
well-structured star-cult, the main theme of which was the transfiguration
of the dead pharaohs into stars <1>.
Examination of the Pyramid Texts reveals that the dominant stars
of this cult were those of the constellation of Orion. The special
attention given to Orion can be understood in several ways: it
is the most striking of the constellations, in the archaic Period,
it happened to rise in midsummer at dawn (c.2600 BC), as though
a celestial herald of the forthcoming yearly nilotic flood. Consequently,
the appearance of Orion after a prolongued period of 'invisibility'
was taken as the celestial event preluding a new season of rejuvenation
and growth of nature as a whole. Mythologically, Orion was thus
seen as the celestial representation of Osiris, the god of rebirth/resurrection,
and with whom all the dead pharaohs, as star-gods, were identified
<2>. Thus the Pyramid Texts proclaim:
'Behold, he has come as Orion, behold Osiris has come as Orion...O
king, the sky conceives you with Orion, the dawn-light bears you
with Orion, you will regularly ascend with Orion from the eastern
region of the sky, you will regularly descend with Orion into
the western region of the sky...' (pyr.820-822). 'O king, you
are this great star, the companion of Orion, who traverses the
sky with Orion, who navigates the Netherworld with Osiris, you
ascend from the east of the sky, being renewed in your due season,
and rejuvenated in your due time.' (pyr.882). 'Live, be alive!
Be young beside your father, beside Orion in the sky...' (pyr.
2180).<3>.
The Egyptian knew Orion under the name of
'Sah'. They imagined 'Sah' as a male anthropomorphic figure undoubtedly
representing Osiris. Several drawings of 'Sah' dating from the
New Kingdom are known, notably from the tomb of Senmut (south
hall ceiling), where 'Sah' is depicted as a man standing on a
boat, holding the Ankh symbol in one hand and a staff in the other,
above his head are three large stars in a row, the topmost star
slightly deviated to the left (see plates)<4>.
There can be little doubt that these three stars are Zeta,
Epsilon and Delta Orionis -the Belt Of Orion-
which form the same characteristic pattern at the centre of the
constellation <5>. It is to be noted that this pattern has
not perceptibly changed since the time of the Pyramid Age (c.2700
BC-2150 BC). This is because these three stars are well-over 1000
light-years away, and consequently no proper motion is normally
registered for them. In any case, any undetected annual proper
motion would probably be below the l/lOOOth of a second level,
thus far too small for the span of time considered to cause any
perceptible change in the pattern of the three stars <6>.
In short, the characteristic pattern formed by the three stars
of the belt of Orion appears the same to us as it did to the Egyptians
who built the Great Pyramid (c.2600 BC).
OSIRIS
OR
IRON
ORION ISISIS OSIRIS
NUMEROLOGY
Gedes and Grossett 1999
Page 7
"All numbers greater than nine can
be reduced to a single digit by the process of fadic addition,
for example:
12 is reduced to 3 by adding 1 and 2;
49 is reduced to 4 by adding 4 and 9 which
equals 13 and subsequently adding 1 and 3 to make 4."
azazazazazazazAZAZAZAZAZAZAZAZAZazazazazazazaz
IT BEGAN TO RAIN
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RAMESSES
Egypt's Greatest Pharaoh
Joyce Tyldesley 2000
Page xxvi
"The Egyptians wrote their hieroglyphic texts without
vowels, using consonants not found in our modem alphabet. In consequence,
although we can read and understand the ancient writings we cannot
be certain of the correct pronunciation of any word or name. This
explains why different authors refer to the same individual by
seemingly different names. Ramesses II, for example, variously
appears in print as Ramesses, Ramses, Ramesse and Remeses
while Queen Nefertari occasionally occurs as Nofretari. Throughout
this book the most simple and widely accepted version of each
proper name has been used with Ramesses preferred to the
increasingly popular Ramses as the former most accurately represents
the original Egyptian name. I follow current convention in using
the words king and pharaoh interchangeably".
Page 1
1
Introducing Ramesses
"Some
of Egypt's kings and queens have emerged from the obscurity of
the tomb in sudden and spectacular fashion. The decoding of hieroglyphics,
a tantalizing mystery until 1822, revealed the unexpected existence
of the two aberrant New Kingdom pharaohs Hatchepsut and Akhenaten.
The 1912 recovery of a magnificent portrait head from the ruined
city of Amarna brought the beautiful Queen Nefertiti back to life,
Above all, the unparalleled 1922 discovery of a virtually intact
royal tomb in the Valley of the Kings allowed the hitherto insignificant
boy-king Tutankha- men to triumph over death. Ramesses II, however,
has never been in need of such a renaissance. Over the three millennia
that have passed since his reign, his name - albeit in a distorted
form - has never been forgotten.
Sixty-six relatively peaceful years on the throne had allowed
Ramesses ample opportunity for self-promotion. By the time of
his death in 1213 BC his monuments and image were to be found
in every comer of his realm, The name ofRamesses was known and
respected throughout the varied but inter-related kingdoms which
made up what archaeologists now term the' Ancient World' - a wide
circle of states encompassing Northern Turkey, Iran, Central Africa,
Libya and the Balkans and extending as far west as Italy and even
Spain. Within Egypt the highly efficient royal propaganda machine
had elevated Ramesses to the status of living legend with divine
attributes. In Nubia, Ramesses had already become a fully fledged
god. A fortunate combination of circumstances - optimal Nile floods
leading to good harvests, international stability and, of course,
the extraordinary longevity which caused Ramesses to outlive not
only his contemporaries but many of his children and grandchildren
- had allowed Egypt to enjoy a continuity of government which
was the envy of her neighbours. Whether by good luck or good management,
Egypt flourished under Ramesses, and her people were grateful"
ORIENTAL MAGIC
Idries Shah 1956
Page 85 /6
I am
(Sufi poem of Mirza Khan, Ansari)
How shall I define what thing I
am?
Wholly existent, and yet non-existent, through Him, I am.
Whatever becometh naught out of entity,
The signification of that nothingness am I.
Sometimes a mote on the disc of the sun;
At others, a ripple on the water's surface.
Now I fly about in the wind of association:
Now I am a bird of the incorporeal world.
By the name of ice I also style myself:
Congealed in the winter season am I.
I have enveloped myself in the four elements;
I am the cloud on the face of the sky.
From unity I have come into infinity:
Indeed, nothing existeth, that I am not.
My vitality is from life's source itself;
And I am the speech, every mouth within.
I am the hearing-sense with every ear;
And also the sight of every eye am I.
I am the potentiality of every thing:
I am the perception every one within.
My will and inclination are with all;
With mine own acts, also, satisfied am I.
Unto the sinful and vicious, I am evil;
But unto the good beneficent am I.
I THAT 9 AM
ORIENTAL MAGIC
Idries Shah 1956
Page 85 /6
9 am
(Sufi poem of Mirza Khan, Ansari)
How shall 9 define what thing 9
am?
Wholly existent, and yet non-existent, through Him, 9 am.
Whatever becometh naught out of entity,
The signification of that nothingness am 9.
Sometimes a mote on the disc of the sun;
At others, a ripple on the water's surface.
Now 9 fly about in the wind of association:
Now 9 am a bird of the incorporeal world.
By the name of ice 9 also style myself:
Congealed in the winter season am 9.
9 have enveloped myself in the four elements;
9 am the cloud on the face of the sky.
From unity 9 have come into infinity:
Indeed, nothing existeth, that 9 am not.
My vitality is from life's source itself;
And 9 am the speech, every mouth within.
9 am the hearing-sense with every ear;
And also the sight of every eye am 9.
9 am the potentiality of every thing:
9 am the perception every one within.
My will and inclination are with all;
With mine own acts, also, satisfied am 9.
Unto the sinful and vicious, 9 am evil;
But unto the good beneficent am 9.
Page 83
Dhikrs
of the Sufis
AIl recitations are performed in a state of ritual purity. The
face, arms, feet and mouth are washed. If the Seeker has slept
since his last dhikr, he must have a bath. Any other pollution
must also be removed by complete immersion.
Dhikrs are generally said during the hours of darkness. When a
supernatural result is desired, the dhikr must dwell upon some
facet of the Divine power allied to the effect to be accom- plished.
Thus, when a Sufi wishes to cure illness, he prepares himself
by repeating a dhikr consisting of the Name of God which denotes
healing. By this means the Sufi intends to collect in his mind
a tremendous potential of mental force associated with healing.
This he projects towards the object of ltis atten- tions, at the
same time concentrating upon the desired result.
When a Sufi's aid is invoked to ensure, for example,
success in any venture, he will purify himself and spend three
nights, culminating on a Thursday, reciting the simple formula
Ya Fatih (' O Victor ') - one of the Attributes of the AIl-Powerful.
On Thursday (the 'powerful' night of the week) the full quota
of power will have been built up in his mind: this, at any event,
is the theory. He may also give the person a talisman or amulet
with the dhikr written on it, to wear on his arm. Even today,
these dhikr amulets are widely worn among all classes in the Moslem
East. It is not uncommon for Sufis to receive a visitation from
some important member of the Order - perhaps long dead - advising
them as to the best course to take in any matter upon which they
are uncertain.
At the outset of his training the more esoteric aspects of Sufism
are of less concern to the Seeker than the attainment of progress
through implicit obedience to the formulae of the cult. The root
of all such progress is dhikr. Having either been given a set
dhikr to repeat (if he is under the direct guidance of a Sheikh),
or having selected one himself (if he is an Uwaysi working towards
the goal alone), his task is to repeat it with meticulous regard
for the times and frequency of its saying.
If the formula is said under the breath (dhikr khafi), a rosary
with ninety-nine beads is used, one bead being told after
each repetition. In the case of the dhikr jali (' loud repetition
') the / Page 84 / the rosary is often not used."
"If the
formula is said under the breath (dhikr khafi), a rosary with
ninety-nine beads is used, one bead being told after each
repetition.
Page 97
"Moslem
tradition tells a curious tale of the Prophet Mohammed being bewitched
by a Jewish sorcerer using this method.Nine knots were
tied in a string, each knot' binding' a curse, and the thread
was then hidden in a well. Only the archangel Gabriel's
timely warning, we are informed, disclosed the hiding- place of
the Death Spell. Such spells are countered by untying the knots,
one by one: but in this case the chroniclers affirm that they
unravelled themselves at the Prophet's command."
Nine knots were tied in
a string,
|
